Background: Since the Nazis hated the Jews, one might at first
think they would favor Zionism’s campaign to build a Jewish state, thus
encouraging Jews to leave Germany. They did in fact encourage Jewish emigration
to Palestine, even ordering newspapers in Germany not to print stories
about the difficulties Jews faced there. However, this article from one
of the most widely circulated Nazi periodicals rejects the idea. Zionism
is seen as part of the general Jewish plot to control the world. Der
Schulungsbrief was a general interest Nazi periodical with a circulation
of over 1,000,000 in 1936. Nazi block wardens attempted to sell copies
to every German citizen.

Zionism

by Arno Schickedanz

Through Karl Marx-Mordechai, Jewry overcame the problems and difficulties
that came with industrialization and the transformation of ownership resulting
from the development of the fourth estate, falsifying their justified demands
in a way that served Jewry’s interests. With his assertion of constant
exploitation based on his materialist view of history, Karl Marx created
a front that ran through all nations, stamping it with “internationalism”
and the Jewish spirit. His doctrine ripped nations apart. Their resistance
to outside forces collapsed as parties struggled bitterly with one another.
It is surprising that few have noticed that Karl Marx-Mordechai’s doctrines
were Jewish in nature. He believed that he could take the materialist
view of history and the exploitive nature of the Jewish people and apply
them to all the other peoples.

The claim of “constant exploitation” removed the
parasitic lifestyle of the “chosen people” from the center of attention of other nations as well as of the class
claimed by Marxism. But it continued to reign as the leader of
speculative finance capital, bound to no territory or national
community. It also led the Marxist organization that spanned
all boundaries of land and ethnicity, just as “Jahwe”
rules over the universe.

The growing wealth of the Jews, along with the increasing influence that
their wealth gave them led to a certain loosening of Jewish cohesiveness.
Increasing numbers went from the Mosaic to the Christian faith purely
to gain further advantages. There was a certain “assimilation,”
and a “liberal” Jewry also developed that accepted those precepts
of Jewish doctrine that were pleasant and comfortable, but rejected those
that caused discomfort, without however leaving the Jewish faith. Karl
Marx-Mordechai’s doctrines were even reflected in the Jewish organization
“Paole Zion” among the poor Jews found only in the East who
had not accomplished anything.

Zionism resulted from thinking about the position of the Jews within
their host peoples and from knowledge of their financial and political
power. It was an attempt to balance these facts and combat the spiritually
divergent tendencies in Jewry. Its founder Herzl spoke more or less openly
in various places in his diaries: “Where it exists, one can no longer
abolish the legal equality of the Jews. This is not only because it goes
against the modern mind, but also because all Jews, rich and poor, would
immediately be forced into revolutionary parties. There is really nothing
they can do to us. In the past one took their jewelry from the Jews; can
one today take their movable wealth? The impossibility of getting at the
Jews has only strengthened and embittered hatred. Anti-Semitism grows
daily, even hourly, in the population. It will continue to grow since
its causes continue to exist and cannot be eliminated.” (Th. Herzl,
The Jewish State). “I do not wish to write about the history
of the Jews. It is familiar. I must mention only one thing: In our two
thousand years in the diaspora, there has been no unified leadership.
That is what I think is our primary misfortune.” To overcome this
“misfortune,” Herzl founded political Zionism.

Gentile observers and writers on Zionism, who see political Zionism
only as an attempt at “national renewal” rather than an effort
to establish a unified Jewish leadership as well as Jewish rule over the
world, are therefore incorrect. The confusion of political Zionism with
Palestine can be understood only through the Jewish prophecies in which
Jewry is assured of control over all the goods of this world. Knowing
that the time was near, and would culminate in taking possession of Palestine,
Zionism developed the nonsensical notion of an “historic claim”
to the “promised land,” to which Jews “without any outside
pressure” would gradually emigrate.

In the ideology of political Zionism, Palestine fulfilled the role of
an indispensable part of prophecy, just as certain rules are the guarantee
for success in the magical ceremonies of primitive peoples. Political
Zionism never intended Palestine to be the destination of all Jews, but
rather it merely wants to make Palestine the center of Jewish world policy.
That must naturally be protected by a strong Jewish population. The Zionist
publication Jüdische Rundschau wrote: “No one at any
time has proposed that all Jews today should emigrate to Palestine.”
Nahum Sokolow, Weizmann’s colleague and current chairman of the Zionist
Committee, said it clearly in 1921: “The Jewish people wants to return
to Palestine; the Jewish people will have its center in Palestine. Large
parts of Jewry will live as a Jewish diaspora in the world. They must
be cared for; their dignity and their national rights must be assured.”

This is also clear from the text of the state treaty Jewry
concluded with England, the so-called Balfour Declaration: “His
Majesty’s Government favors the establishment of a national home
in Palestine for the Jews, and we will make the greatest efforts
to reach this goal, although it is clearly understood that nothing
will be done that will affect the civil and religious rights
of Gentile communities in Palestine or the rights and political
standing of Jews in any other country.”

That provides a correction to the idealization of Zionism, which springs
from a different race. From a political standpoint, it would be in the
interests of the whole world, of all the host peoples, if the Jews now
scattered throughout the whole world were to voluntarily emigrate to some
habitable territory. If political Zionism were not interested in such
a solution to the Jewish Question, it would be in the interests of the
host peoples to point it in that positive direction. The only question
would be whether Palestine is the proper gathering place, which no one
would likely maintain. Palestine is not able to absorb all the Jews in
the world, entirely aside from the fact of increasing Arab opposition
to Jewish infiltration. The Arabs are, after all, the undisputed owners
of the land. But what other territory would be appropriate? And at the
instant Palestine ceased to be the goal of Jewish emigration, political
Zionism would collapse, since Palestine is seen as a means for the fulfillment
of prophecy. Without that, the whole enterprise would lose its point.
Jewry itself would make the most passionate and bitter attacks, and before
long any undertaking that ignored Palestine would be crippled by Jewry
itself. Palestine incorporates for Jewry its special position. Ignoring
this would be ethnic suicide for Jewry, since political Zionism also has
as a goal maintaining and strengthening Jewry’s special situation.